You may be able to comprehend, with all the saints, what is the breadth, and length, and height, and depth:

“The divine mind of the apostle did not imagine this fourfold figure of the cross to no purpose. He knew that this figure, which is divided into four segments from the common center, represents the power and providence of the one displayed upon it. This dimensionality runs through all things. For this reason he calls each of four projections by its own name. By the height he means what is above, by the depth the underworld, by the length and breadth the intermediate domain which is under the control of his all-governing power. Hence the worship of the cross is viewed in relation to the fourfold figure of the cross. The heavenly order is symbolically paying its devotion to the Lord in the upper part, the cosmic order in the middle part and even the infernal order in the lower part.”

“"To the end that ye being rooted and grounded in love, may be strong to apprehend with all the saints, what is the breadth, and length, and height, and depth," Thus is his prayer now again, the very same as when he began. For what were his words in the beginning? "That the God of our Lord Jesus Christ, the Father of glory may give unto you a Spirit of wisdom and revelation in the knowledge of Him; having the eyes of your heart enlightened, that ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the saints; and what the exceeding greatness of His power to us-ward who believe." And now again he says the same. "That ye may be strong to apprehend with all the saints what is the breadth, and length, and height, and depth;" i.e., to know perfectly the mystery which hath been providentially ordered in our behalf: "and the breadth, and length, and height, and depth;" that is, too, the immensity of the love of God, and how it extends every where. And he outlines it by the visible dimensions of solid bodies, pointing as it were to a man. He comprehends the upper and under and sides. I have thus spoken indeed, he would say, yet is it not for any words of mine to teach you these things; that must be the work of the Holy Spirit. "By His might," saith he, is it that ye must be "strengthened" against the trials that await you, and in order to remain unshaken; so that there is no other way to be strengthened but by the Holy Ghost, both on account of trials and carnal reasonings. Again, if in order to understand the love of God, it was necessary for Paul to pray, and there was need of the indwelling of the Holy Spirit, who by following mere reasonings shall understand the nature of Christ? And why is it a difficult thing to learn that God loveth us? Beloved, it is extremely difficult. For some know not even this; wherefore, they even say, numberless evils come to be in the world; and others know not the extent of this love. Nor, indeed, is Paul seeking to know its extent, nor with any view to measure it; for how could he? but only to understand this, that it is transcendent, and great. And this very thing, he says, he is able to show, even from the knowledge which hath been vouchsafed to us.”

“Above, the Apostle showed the intent of his petition for the Ephesians and of his prayer, namely, the strengthening of the spirit in faith and charity; here he consequently shows the fruit of that strengthening through faith and charity which he sought, which is a certain knowledge. Therefore he first sets forth this knowledge itself; second, the efficacy of this knowledge and understanding, at the words that you may be filled unto all the fullness of God. He says, then: be so, most beloved, rooted and founded in charity, that you may be able to comprehend, etc. This indeed can be read in two ways. In the first way, as we more closely follow the intention of the Apostle. It must be known, then, that both in the future and in the present the knowledge of God is necessary for us; for in the future we shall rejoice both in the knowledge of God and in the knowledge of the assumed humanity. John 17:3: This is eternal life, that they may know, etc. John 10:9: he shall go in, namely, into the contemplation of the divinity, and shall go out, namely, into the contemplation of the humanity, and shall find pastures. And because faith is the inchoation of that future knowledge — since it is the substance of things to be hoped for, etc., as is said in Hebrews 11:1 — it makes, as it were, the things to be hoped for already subsist in us by way of a certain inchoation. Hence it is that our faith consists in these two things, namely, in the divinity and the humanity of Christ. 1 Corinthians 2:2: For I judged not myself to know any thing among you, but Jesus Christ, etc. According to this, then, he first sets before them the knowledge of the divinity; second, the knowledge of the mysteries of the humanity, at the words to know also the charity of Christ which surpasses knowledge, etc. He manifests to them the knowledge of the divinity under these words that you may be able, etc., as if to say: be strengthened through faith and charity, because if you are so, you will arrive at eternal life, where you will have God present and will know him perfectly. That God is manifested to one who loves is clear from John 14:21: he who loves me shall be loved by my Father, and I will love him, and will manifest myself to him; and that he is manifested to one who believes is clear, as it is said in Isaiah 7:9, according to another reading: unless you believe, you shall not understand. For it is necessary that you be strengthened according to faith and charity, that you may be able to comprehend. Here it must be known that "to comprehend" is sometimes taken for "to include," and then it is necessary that the one comprehending contain within itself the whole of what is comprehended. But sometimes it is taken for "to apprehend," and then it denotes the removal of distance and implies nearness. In the first way, however, God can be comprehended by no created intellect. Job 11:7: Perhaps you will comprehend the steps of God, and will find out the Almighty perfectly? As if to say: no — for thus he would be able to know him perfectly, as much as he is knowable. And it is not of this knowledge that what is said, that you may be able to comprehend, is understood, but of the second way. And it is one of the three endowments, and it is of this that the Apostle speaks, when he says that you may be able to comprehend, that is, to have God present and to know him presentially. Philippians 3:12: But I follow, if by any means I may comprehend, wherein, etc. And this comprehension is common to all his saints. Therefore he adds with all the saints. Psalm 149:9: this glory is to all his saints. To such is said that in 1 Corinthians 9:24: so run that you may comprehend, etc. What is the breadth, etc. It must be noted that these words seem to have their origin from the words of Job 11:7: perhaps, he says, you will comprehend the steps of God? As if to say: he is incomprehensible; and he assigns the cause of this incomprehensibility, saying: he is higher than heaven, and what will you do? He is deeper than hell, and how will you know? His measure is longer than the earth, and broader than the sea. From which it seems that Job shows him to be comprehensible, attributing to him a fourfold distinction of dimensions. Alluding to these words, the Apostle says that you may be able to comprehend what is the breadth, etc.; as if to say: may you have so much faith and charity that you may at last be able to comprehend what is comprehensible. And in this way Dionysius expounds it. It is not, however, to be understood in any way that these dimensions are bodily in God, since God is a spirit, as is said in John 4:24. They are, however, in God metaphorically. Hence by breadth is designated the dimension or extension of the power and of the divine wisdom over all things. Ecclesiasticus 1:10: he poured her out, namely, wisdom, upon all his works. By length is designated his eternal duration. Psalm 101:13: But you, O Lord, endure for ever, etc. Psalm 92:5: Holiness becomes your house, O Lord, unto length of days. By sublimity or height, indeed, is designated the perfection and nobility of his nature, which exceeds the creature infinitely. Psalm 112:4: the Lord is high above all nations. And depth, that is, the incomprehensibility of his wisdom. Ecclesiastes 7:25: a great depth, namely, of the divine wisdom, who shall find it out? Thus, then, it is clear that the end of our faith and charity is that we may arrive at the perfect knowledge of faith, by which we may know the infinite extension of his power, his eternal and infinite duration, the height of his most perfect nature, the depth and incomprehensibility of his wisdom, in the way in which it is to be attained. Consequently, because yet another knowledge is necessary, namely, the knowledge of the mysteries of the humanity, he therefore adds to know also that which surpasses knowledge, etc. Here it must be known that whatever is in the mystery of human redemption and of the incarnation of Christ is wholly a work of charity. For that he was incarnate proceeded from charity. Above, 2:4: because of his exceeding charity wherewith he loved us, etc. And that he died also proceeded from charity: John 15:13, greater love than this no man has, etc.; below, 5:2: Christ loved us and delivered himself up for us, an offering and a sacrifice to God. For this reason Gregory says: O inestimable love of charity! That you might redeem a slave, you delivered up a Son. And therefore to know the charity of Christ is to know all the mysteries of the incarnation of Christ and of our redemption, which proceeded from the immense charity of God — a charity which indeed exceeds every created intellect and the knowledge of all, since it is incomprehensible to thought. And therefore he says which surpasses knowledge, namely, natural knowledge, and exceeding every created intellect — Philippians 4:7: and the peace of God, which surpasses all understanding; the charity of Christ, that is, which God the Father wrought through Christ. 2 Corinthians 5:19: God was in Christ, reconciling the world to himself. It can be read in another way, so as to be referred to the perfection of our charity, as if to say: be strengthened, rooted and founded in charity, and this that you may be able to comprehend — not merely to know — with all the saints, because this gift, namely of charity, is common to all, since no one can be holy without charity, as is said in Ephesians 3. That you may be able, I say, to comprehend what is the breadth, namely, of charity, which extends itself even to enemies. Psalm 118:96: your commandment is exceedingly broad. For charity is broad in its diffusion. Psalm 17:20: the Lord brought me out into a broad place. Its length, however, is considered with respect to its perseverance, because it never fails, but begins here and is perfected in glory. 1 Corinthians 13:8: charity never fails. Song of Songs, last chapter: many waters could not quench charity. Its sublimity, however, is considered with respect to the intention of heavenly things, namely, that God not be loved on account of temporal things — for such a charity would be weak — but that he be loved for his own sake alone. Job 40:5: raise yourself on high, and be glorious. Depth, indeed, is considered with respect to the origin of charity itself. For the fact that we love God is not from ourselves but from the Holy Spirit, because, as is said in Romans 5:5, the charity of God is poured forth in our hearts by the Holy Spirit, etc. This, then, that one has a charity that is long, broad, sublime, and deep, and another does not, comes from the depth of the divine predestination. Ecclesiasticus 1:2: who has measured the depth of the abyss? Therefore, that you may be able to comprehend, that is, perfectly attain, with all the saints, what is the breadth — that your charity may extend even to enemies; what is the length — namely, that it never fail; what is the sublimity — namely, that God be loved for his own sake; and what is the depth — namely, of predestination, etc. It must be known here that Christ, in whose power it was to choose whatever kind of death he willed, because he underwent death out of charity, chose the death of the cross, in which the aforesaid four dimensions are found. There is breadth there, namely, in the crosswise beam, to which the hands are affixed, because our works ought to be extended through charity even to enemies. Psalm 17:20: the Lord brought me out into a broad place. There is length there in the upright beam, on which the whole body rests, because charity ought to be perseverant, which sustains and saves man. Matthew 10:22: but he who perseveres unto the end, he shall be saved. There is sublimity there in the upper beam, to which the head clings, because our hope ought to be raised up to eternal and divine things. 1 Corinthians 11:3: the head of the man is Christ. There is also depth there in the beam that lies hidden under the earth and sustains the cross, and yet is not seen — because the depth of divine love sustains us, and yet is not seen, since the reason of predestination, as has been said, exceeds our understanding. Thus, then, we ought to comprehend the power of our charity and of Christ's, and further to know the charity of Christ which surpasses knowledge, namely human knowledge, because no one can know how much Christ loved us; or also to know the charity of the knowledge of Christ, which is possessed together with the knowledge of Christ. A charity, I say, that surpasses, namely, another charity, which is without knowledge. But is it true that the charity which is with knowledge surpasses the charity which is without knowledge? And it seems that it is not, because then a bad theologian would have a more surpassing charity than a holy old woman. I answer. I say that this is understood of an affecting knowledge; for by the force of knowledge one is induced to love more, because the more God is known, the more he is also loved. For this reason Augustine used to ask: may I know you, may I know myself. Or this is said on account of certain persons who have a zeal for God, but not according to knowledge. For the charity that is had together with the aforesaid knowledge of Christ surpasses the charity of such persons. Consequently, when he says that you may be filled, etc., he sets forth the efficacy of the divine knowledge, saying that you may be filled unto all the fullness of God, that is, that you may have a perfect participation of all the gifts of God, namely, that here you may have the fullness of the virtues, and afterward of beatitude — which indeed charity effects. Ecclesiasticus 24:26: come over to me, all you that desire me, etc. Consequently there follows that part, now to him who is able, etc. In which the Apostle gives thanks to God for the granting of his petition. Concerning this he does three things: first he sets forth the power of God, by which he grants what is asked; second, an example of that power, at the words according to the power that works in us, etc.; third, the matter of the thanksgiving, at the words to him be glory, etc. He describes the power of God as infinite, saying now to him, namely, to God the Son and to God the Father, who is able to do all things, etc. Exodus 15:3: Almighty is his name. Romans, last chapter: now to him who is able to establish you according to my gospel, etc. And to do this abundantly, more than all that we know how to ask by affection, or to understand by intellect — and this is what he says, than we ask or understand. He shows, moreover, an example of this abundance exhibited in us, saying according to the power which works in us, as if to say: it is apparent if we consider what he has worked in us, namely, in men. For neither human affection nor human intellect could have considered, or understood, or asked of God that God should become man and man should be made God and a partaker of the divine nature — which nevertheless works in us according to power, and this in the incarnation of his Son. 2 Peter 1:4: that by this you may be made partakers of the divine nature. Hence of these things it is said in Ecclesiasticus 18:2: who shall be able to declare his works? For who shall search out his great deeds? And who shall declare the power of his greatness? Or, he has worked in us, namely, in the apostles, to whom he gave the grace of evangelizing the unsearchable riches of Christ, and of enlightening all men as to what is the dispensation of the mystery hidden from ages in God, as was said above in this same chapter, and there explained. The matter of the thanksgiving, moreover, is said to be the twofold benefit which God has conferred upon us. The first is the institution of the Church; the second is the incarnation of the Son. He says therefore to him, namely, to God the Father, be glory — understand, "be" — in the Church, that is, for the things which he did in the Church, which he instituted: as regards the first; in Christ, that is, through Christ, or for Christ, whom he gave to us. To him, I say, be glory, that he may appear glorious, not only in the present but unto all generations, world without end, that is, of the age containing all things. 1 Timothy 1:17: now to the king of ages, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.”

“And to know the love of Christ, which passeth knowledge,.... The love of Christ to his own, to his church and people, is special and peculiar; free and Sovereign; as early as his Father's love, and is durable and unchangeable; the greatest love that ever was heard of; it is matchless and unparalleled; it is exceeding strong and affectionate, and is wonderful and surprising: the instances of it are, his engaging as a surety for them; his espousing both their persons and their cause; his assumption of their nature; his dying in their room and stead; his payment of their debts, atoning for their sins, and bringing in for them an everlasting righteousness; his going to prepare a place for them in heaven; his intercession for them there; his constant supply of all their wants, and the freedom and familiarity he uses them with. The saints have some knowledge of this love, some tastes of it; their knowledge is a feeling and experimental one, fiducial and appropriating, and what influences their faith, and love, and cheerful obedience, but it is but imperfect; though the knowledge they have of it is supereminent, it exceeds all other knowledge, yet this love passes knowledge; not only the knowledge of natural men, who know nothing of it, but the perfect knowledge of saints themselves, in the present life, and of angels also, who desire to look into it, and the mysteries of it; and especially it is so as to some instances of it, such as the incarnation of Christ, his becoming poor who was Lord of all, being made sin, and a curse, and suffering, the just for the unjust. Now the apostle prays, that these saints might know more of this love; that their knowledge, which was imperfect, might be progressive. That ye might be filled with all the fulness of God; this is the last petition, and is to be understood, not of a full comprehension of the divine Being, nor of a communication of his divine perfections, nor of having in them the fulness of grace, which it has pleased God should dwell in Christ; but either of that fulness of good things, which they may receive from God in this life; as to be filled with a sense of the love and grace of God; with satisfying views of interest in the righteousness of Christ; with the Spirit, and the gifts and graces thereof; with full provisions of food for their souls; with spiritual peace, joy, and comfort; with knowledge of divine things, of God in Christ, of Christ, of the Gospel, and of the will of God; and with all the fruits or righteousness, or good works springing from grace; or else of that fulness which they shall receive hereafter, even complete holiness, perfection of knowledge, fulness of joy and peace, entire conformity to God and Christ, and everlasting communion with them.”

“May be able to comprehend with all saints - Ἱνα εξισχυσητε καταλαβεσθαι. These words are so exceedingly nervous and full of meaning, that it is almost impossible to translate them. The first word, εξισχυσητε , from εξ, intensive, and ισχυω, to be strong, signifies that they might be thoroughly able, by having been strengthened with might, by God's power. The second word καταλαβεσθαι, from κατα, intensive, and λαμβανω , to take, catch, or seize on, may be translated, that ye may fully catch, take in, and comprehend this wonderful mystery of God. The mind must be rendered apt, and the soul invigorated, to take in and comprehend these mysteries. What is the breadth, and length, and depth, and height - Here the apostle still keeps up the metaphor, comparing the Church of God to a building; and as, in order to rear a proper building, formed on scientific principles, a ground plan and specification must be previously made, according to which the building is to be constructed, the apostle refers to this; for this must be thoroughly understood, without which the building could not be formed. They were to be builded up a heavenly house, a habitation of God through the Spirit; and this must have its latitude or breadth, its longitude or length, its altitude or height, and its profundity or depth. It is supposed by some that the apostle is here alluding to the famous temple of Diana at Ephesus, which, as I have already had occasion to remark, was reputed one of the wonders of the world, being in length 425 feet, in breadth 220; it was supported by 127 pillars, each 60 feet high; was builded at the expense of all Asia; and was 220 years in being completed. I cannot, however, allow of this allusion while the apostle had a nobler model at hand, and one every way more worthy of being brought into the comparison. The temple at Jerusalem was that alone which he had in view; that alone could be fitly compared here; for that was built to be a habitation of God; that was his house, and that the place of his rest: so the Christian temple, and the believing heart, are to be the constant, the endless residence of God; and how august must that edifice be in which the eternal Trinity dwells! But what can the apostle mean by the breadth, length, depth, and height, of the love of God? Imagination can scarcely frame any satisfactory answer to this question. It takes in the eternity of God. God is Love; and in that, an infinity of breadth, length, depth, and height, is included; or rather all breadth, length, depth, and height, are lost in this immensity. It comprehends all that is above, all that is below, all that is past, and all that is to come. In reference to human beings, the love of God, in its Breadth, is a girdle that encompasses the globe; its Length reaches from the eternal purpose of the mission of Christ, to the eternity of blessedness which is to be spent in his ineffable glories; its Depth reaches to the lowest fallen of the sons of Adam, and to the deepest depravity of the human heart; and its Height to the infinite dignities of the throne of Christ. He that overcometh will I give to sit dawn with me upon my throne, as I have overcome and sat down with the Father upon his throne. Thus we see that the Father, the Son, and all true believers in him, are to be seated on the same throne! This is the height of the love of God, and the height to which that love raises the souls that believe in Christ Jesus!”

“What is the breadth, &c. It is not expressed to what must be referred these metaphorical words of breadth, length, &c. Some expound them of the charity which in our hearts we ought to have for one another; others, of the love which Christ shewed towards mankind, in coming to redeem all. (Witham) — What, &c. This thought seems borrowed from Job xi: “Peradventure thou wilt comprehend the steps of God, and wilt find out the Almighty perfectly.” The inspired writer then shews us how the Almighty is incomprehensible; for, says he, “God is higher than the heavens; and what wilt thou do? he is deeper than hell; and how wilt thou know? The measure of him is longer than the earth, and broader than the sea.” The apostle, alluding to these words, prays that the Ephesians may have faith and charity sufficient to enable them to comprehend all that is comprehensible of God; as St. Dionysius explains it. But we are not hence to conclude, that there exists such a thing as dimension or size with regard to God, for he is a pure Spirit: but these expressions are merely metaphorical. For by breadth we are to understand his virtue and wisdom, which extend over all his creatures: (Ecclesiasticus i.) “he poured out wisdom upon all his works.” By length is meant his eternal duration: (Psalm ci.) “but thou, O Lord, remainest for ever.” By height we are taught the infinite superiority of his nature over ours: (Psalm cxii.) “The Lord is high above all nations.” And by depth we are shewn the incomprehensibility of his wisdom: (Ecclesiastes) “Wisdom is a great depth; who shall find it out?” Hence it appears that the end of faith and charity is, that we may arrive at a perfect faith; which may know, as far as it is intelligible, the greatness of his wisdom, his eternal duration, &c. (St. Thomas Aquinas, in Eph.)”

“May be able--even still further. Greek, "May be fully able." breadth . . . length . . . depth . . . height--namely, the full dimensions of the spiritual temple, answering to "the fulness of God" (Eph 3:19), to which the Church, according to its capacity, ought to correspond (compare Eph 4:10, Eph 4:13) as to "the fulness of Christ." The "breadth" implies Christ's world-wide love, embracing all men: the "length," its being extended through all ages (Eph 3:21); the "depth," its profound wisdom which no creature can fathom (Rom 11:33); the "height," its being beyond the reach of any foe to deprive us of (Eph 4:8) [BENGEL]. I prefer to understand "the breadth," &c., to refer to the whole of the vast mystery of free salvation in Christ for all, Gentile and Jew alike, of which Paul had been speaking (Eph 3:3-9), and of which he now prays they may have a fuller comprehension. As subsidiary to this, and the most essential part of it, he adds, "and to know the love of Christ" (Eph 3:19). GROTIUS understands depth and height of God's goodness raising us from the lowest depression to the greatest height.”